By Joel A. A. Ajayi

Historical cultures, reminiscent of that of the Hebrews, in most cases linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic method - together with linguistic semantic, tradition-historical, and socio-anthropological tools - to pertinent biblical and extra-biblical texts. There are major diversifications within the estimation of gerassapience (or «old-age wisdom») in each one interval of historic Israel’s existence - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this examine, applicable cross-cultural parallels are drawn from the cultures of old Israel’s pals and of recent societies, similar to the West African Yoruba tribe. the general effects are bi-dimensional. at the one hand, there are semantic parts of gerassapience, comparable to the elusiveness of «wisdom» and the gentle fluidity of «old age». either phrases have powerful contextual affinity with minimum exceptions. therefore, the attribution of knowledge to previous age is clear yet now not absolute within the Hebrew Bible (Old Testament). however, gerassapience is depicted as basically didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. commonly, socio-anthropocentric developments of gerassapience (that is, of constructing outdated age a repertoire of knowledge) are checked by means of theological warrants of theosapience (Yahwistic wisdom). hence, within the Hebrew Bible, the phobia of Yahweh is usually the start of getting old and clever.

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Extra info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)

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See Douglas A. Knight, Rediscovering the Traditions of Israel, Society of Biblical Literature Dissertation Series 9 (Missoula: Scholars Press, 1975), 7. Three stages that have won tentative scholarly consensus regarding the Hebrew wisdom development include the family, royal and scribal stages. For example, see Roland E. Murphy, The Tree of Life: An Exploration of Biblical Wisdom Literature, The Anchor Bible Reference Library (New York: Doubleday, 1990), 3–5; and Ronald E. Clements, Wisdom in Theology, The Didsbury Lectures, 1989 (Grand Rapids: William B.

See Dale M. Schlitt, “Temporality, Experience and Memory: Theological Reflections on Aging,” Église et Théologie 16 (1985): 79–105. See K. Brynolf Lyon, Toward a Practical Theology of Aging, Theology and Pastoral Care, with a series foreword by Don S. Browning (Philadelphia: Fortress Press, 1985). See William L. Hendricks, A Theology for Aging (Nashville: Broadman Press, 1986). Robert W. Carlson, “The Gift of Wisdom,” in Affirmative Aging, 64–65, 76. See James L. Crenshaw, “Youth and Old Age in Qoheleth,” Hebrew Annual Review 10 (1986): 1–13.

See Jesper Høpenhaven, Problems and Prospects of Old Testament Theology, The Biblical Seminar (Sheffield, England: JSOT Press, 1988), 73– 79. Cf. Hasel, Basic Issues, 11. I endorse the continental concept of “biblical theology” 20 5 6 7 8 9 10 11 12 13 14 15 16 CHAPTER ONE described above, and it is from this definitive premise that I intend to do theology in this study. ” For example, see Smith, OT Theology, 29–50. ” See Brevard S. Childs, Biblical Theology in Crisis (Philadelphia: Westminster Press, 1970), 13–31.

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